An Apology for the Non-Conformists, Part 1 · Chapter 2
CHAP. II. Of Church Communion, and the Nature of Separation.
WE are in the next place to conſider, what Communion the Church is obliged to, betwixt the ſeverall parts of it? and what Separation is contrary to that Communion? and what is not?
For the Firſt; The Church is a ſacred Common-wealth united to Chriſt, now the end of every Common-wealth or Polity is common good that they all promote the good and welfare of that Body, and every Member of it, of which they are parts, viz, that particular good in thoſe particular caſes, and things for which they did combine together: this is meant by Communion: for hereby all the actions and deſigns of that body are common, i. e. for the good of all: the Communion then of the Church which is aſſociated only for ſpiritual ends, conſiſts in this, that all deſign and endeavour the common good and welfare of all Chriſtians in general, and of themſelves in particular, in furthering the Salvation of their Souls, the ſervice of Chriſt, in the uſe of thoſe helps or means which Chriſt hath appointed to theſe ends: this Communion hath diverſe degrees and doth exerciſe it ſelf ſeveral ways, according to the ſeveral conſiderations of the Church, and the Relations Chriſtians have to each other, more General or Remote, or more particular and near:
The Communion therefore of the Catholick Church in Heaven and Earth is, that they all hold the ſame Head Jeſus Chriſt, and own each other as Brethren in him, that they love each other, and all purſue and wait for that univerſal perfection which they ſhall all have when they are all gathered to Chriſt at the laſt day: This Communion cannot be broken without renouncing the Head, and his Religion, and love to each other, which are the Rule and Bonds of this Union; and therefore there can be no Separation from the Catholick Church but what is not only ſinfull but damnable; as he that renounceth the common bonds of humane ſociety, (juſtice, love and all moral honeſty,) and only pleaſeth himſelf, without regarding the good of any other, he doth hereby break the Communion of mankind, and becomes unfit to live among them: the two great parts of the Catholick Church, that in Heaven and this on Earth, have a Communion, in that they are both United to Chriſt; both worſhip and ſerve him, in thoſe particular ways that are proper for the ſtate they are in; and both wait for that compleat Salvation, which they ſhall have at their general meeting: beſides this, we know of no Communion betwixt them, viz, that either part can be ſerviceable to each other at preſent, only we that live on earth enjoy the benefit of the Prayers and Examples, which they left us who are now in Heaven, and of their endeavours to continue the Goſpel to us; and ſo we ſucceed them in the ſame offices, and endeavour to tranſmit the Knowledge of Chriſt, his Goſpel and Ordinances to thoſe that ſhall ſucceed us, nor can here be any Separation of one of theſe parts from another, without breaking of Chriſtian Religion, which is impoſſible to them that are in Heaven, and if any on earth thus ſeparate it is to their own damnation: The Catholick Militant Church on Earth hath a Communion in ſome more particulars; for beſides their common acknowledgement of Chriſt, and his Goſpel, and the common love they are to bear to all Chriſtians on earth, as their Brethren; they are to perform all offices of love, which in this their imperfect militant ſtate, they are able and may need from one another; ſuch as to pray for all, to rejoyce in each others welfare, to ſympathize in each others afflictions, to aſſiſt by councell, charitable relief, hoſpitallity, &c. and when ever there is occaſion, to receive each other to their worſhip, as brethren, leaving to every one the liberty of their particular rites or opinions; and this is ſo indiſpenſable a duty, that no Separation can be lawfull or tolerable, in thoſe who ſeparate from the Catholick Church, who relinquiſh the profeſſion of Chriſt, or caſt of all love to their Brethren, or that will not joyn with them in the worſhip of God, or concern themſelves in their common concerns:
Now for Organized Churches, that are aſſociated for the exerciſe of their Religion and their edification under Government o Paſtours and Guides, their Communion muſt be, that the Members of every ſuch Church joyn with each other ordinarily and peaceably in the ſame Acts of Worſhip, and perform all offices of love to each other in ſome tolerable meaſure; that they be ſubject to their Governours, and that their Governours do conſcionably endeavour the edification of the people committed to their charge, according to the Laws of Chriſt which are the general rules of theſe ſocieties, and according to any other particular rules which they ſhall agree on amongſt themſelves, for their own edification, as Circumſtances may require; and ſo that both parts, Governours and Governed do joyntly promote the edification of the whole Body in Holineſs and Peace: Separation therefore from theſe Organized Churches is a Breach of this Political Communion, and Order among themſelves; which is done either by breaking off from the Body to which they belonged as Members, (which is Separation properly ſo called,) or by diſturbing the Communion of it, or withdrawing from ſome parts or acts of that Communion, though they do not wholly break off from the body: ſuch Seperation is in many caſes Lawfull, in ſome neceſſary, and a duty, and therefore muſt not be Univerſally Condemned, but the cauſes of it be inquired into: For though all Chriſtians muſt be Members of Chriſt, and of the Catholick Church under him, for the general ends of their Salvation; it doth not appear yet that they muſt be Members of the ſame Organized Society, or that they may not upon juſt occaſions leave thoſe ſocieties they were joyned with, and go to others already in being, or conſtitute new ones for their own edification; even as in civil government, men may not only compoſe divers Polities or Common-Wealths, but may alſo make new confederacies, or divide their Polities into leſſer, and particular perſons may depart from them to others, or conſtitute new ones, yea may deny their concurrence with many things done in the ſociety they joyn with, and all this without the Crime of Sedition or defection, till the cauſes and ends of ſuch practiſe prove it ſo.
Now to deſcend to the particular forms of Organized Churches: by what hath been ſaid we may eaſily judge of their Communion, and Separation from them:
And Firſt, For the Oecumenicall Church, the Political Communion thereof muſt be, that all Chriſtians in the World be ſubject to the ſame Governours under Chriſt, and live as Members of the ſame individual ſociety, either as a ſingle Congregation, or as of many united into one: Separation from this Communion muſt therefore be either to interrupt the peace and order of this Communion, or wholly to forbear joyning with them; but ſuch a Catholick unity of the Church under one Government being impracticable, and inconſiſtent with the edification of the Church, ſince it is inlarged and diſperſed throughout the world, it is needleſs to diſpute about Communion with it, or Separation from it:
All other Churches that exceed the bounds of a ſingle Congregation, and muſt be conſtituted of many, are of the ſame nature with the Oecumenicall Church, though not of the ſame latitude, as to the matter of Communion; which muſt therefore conſiſt in the performance of all offices mutually betwixt Governours and Governed, as Members of the ſame ſociety, whether it conſiſts of ſeveral Nations, as Patriarchial Churches, or of the people of one Nation, as National Churches, or of the people of one Province, one Dioceſs, or Claſſis, as Provincial Dioceſan, or Claſſical Churches: Separation here muſt be either a diſturbing of the peace and order of theſe Churches, or a withdrawing from them as to the political duties due to them; ſuch Separation muſt often be lawfull and warrantable, ſeeing no command of Chriſts binds men to particular Provinces or Dioceſſes, nor always to continue in the ſame.
Finally, The Communion of a Pariſh or Congregation conſiſts in this, that Paſtours and People mutually perform their reſpective duties to each other, and amongſt themſelves for their dayly edification: Separation from ſuch Congregations is either to interrupt their Government or Concord, or to withdraw from them: now ſeeing no man is immutably bound to one Congregation, nor any Congregation to one Dioceſs, or any larger combination, and all theſe Churches are ſubject to corruptions, which the Members muſt oppoſe and contend againſt, ſeparation from them muſt not be cenſured till it be known whether the cauſe be juſt or unjuſt.
And thus we are come at the laſt to enquire, What are juſt cauſes of Separation? whereby we may judge alſo what are not. And that we may not ſpeak too generally and confuſedly, we diſtinguiſh betwixt Separation of one Church from another, and of particular Members from that Church whereto they did belong. As all Churches are bound to Communion among themſelves, being all Members of the Catholick Church of Chriſt, though gathered into ſmaller bodies for their own conveniency; and this Communion conſiſteth in acknowledging each other as Brethren, in performing brotherly offices of Love and Kindneſs, and eſpecially in admitting each other to their worſhip upon occaſions; ſo Sepetation betwixt Churches is a Breach of this Communion, when one Church diſowneth another to be a Church of Chriſt, excludes them from her Ordinances, and from all Offices of Chriſtian Love: This is juſt when 'tis upon great and juſt cauſes, (ſuch whereupon we refuſe Communion with the Papiſts and Socinians) if upon lighter cauſes it is Unlawfull, and a great breach of Charity, yet not to be aggravated as an unpardonable ſin, or as that which deſerves more animadverſion then thoſe ſins which deſtroy all Religion and Humane Society, ſeeing men may be good Chriſtians in Doctrine and practiſe, good Subjects and good Neighbours, though they conceived ſuch a miſtaken opinion concerning another Church: but this is not the Separation I ſhall inſiſt on; the cauſes that make this juſt, will make the other juſt alſo; but all the cauſes that make Separation from a particular Congregation juſt, will not reach our Comunion with other Churches, or concern our Separation from them.
We ſhall therefore enquire, for what cauſes Members of a Church may Lawfully ſeparate from it, i. e. contend for the reformation of the Church, and if they cannot attain it, withdraw from, and either joyn to other Churches, or make new ones themſelves? And to clear this point, let us always Remember, that the Church is a Common-Wealth United to Chriſt as the Head Firſt, and but ſecondarily to each other; Faith and Obedience to God in Chriſt, with the Salvation of their own Souls, is the end why men become Chriſtians, and give up themſelves to Chriſt; and next they give up themſelves to the Church, as a Society that profeſs to deſign the ſame end, and to have given up themſelves to the ſame Lord, and therefore they hope, and intend by the Friendſhip of this Church to be aſſiſted and furthered towards the attaining of their great ends; if therefore the Church prove otherwiſe i. e. to be no help but an hindrance to their ſerving of Chriſt, and furthering their Salvation, Separation from it, is not contrary to their Obligation as Chriſtians, they are ſtill Members of Chriſt, yea may and ought to ſeek another Society, wherein they may attain thoſe great ends; it is true men are bound to bear with many things amiſs in a Church, becauſe there will be always ſome things amiſs in one kind or other; and alſo for publick peace, leaſt by unſeaſonable reforming ſome leſſer things amiſs, or withdrawing from the Church, while there is any reaſonable hope of amendment, they ſhould make things worſe; yet when they cannot worſhip Chriſt aright, or can have no tolerable edification in the Church, the end of the Church Society is deſtroyed, and Separation from it become neceſſary; and the peace of a Church is ſubordinate to the great end of a Church, viz, that Religion may be preſerved and promoted among them; but when this is not intended, but betrayed, peace then is no duty but a conſpiracy againſt Chriſt, and the good of his Church: Even as in civil Government, the end being the good of the whole Society, ſo long as that end is tollerably purſued, in the preſervation of publick juſtice and honeſty, many things muſt be born with, rather then to endanger the whole by unſeaſonable endeavours to mend leſſer things; but when the publick good is not minded, or thoſe conditions broken, upon which men did aſſociate, and there is no hope of redreſs, in this caſe peace and quietneſs is to betray the Government: The cauſes therefore which make Seperation Lawfull are, in generall, when men cannot worſhip Chriſt aright, in the chief parts of his worſhip, or edify their own Souls in the Church, whereto they are joyned, and when there is no reaſonable hope of the redreſs of theſe things.
Particular cauſes are ſuch as theſe.
1. When a Church is idolatrous: for now it forſakes Chriſt the Head, for whoſe ſake and ſervice we became Members of the Church, and therefore muſt now forſake it for him; what agreement hath the Temple of God with Idols? 2 Cor. 6.16. Ye are the Temple of the Living God, &c. ver. 17. Wherefore come out from among them, and be ye ſeparate ſaith the Lord, and touch not the unclean thing, &c.
2. When any known ſin is made the condition of Communion, i. e. when a man ſhall not be admitted or continued to be a Member of the Church, unleſs he approve ſome errour in Doctrine, corruption in worſhip, or himſelf commit ſome ſin in practiſe, or at leaſt conſent to it in the Church: For alſo this deſtroys the end of a Church, which is to edify us in Faith and Obedience, whereas here ſomething againſt Faith or Obedience is to be the very entrance into the Church.
Upon theſe 2 caſes all agree, that Separation is Lawfull and neceſſary; and they both hold ſtrongly againſt the Church of Rome: for ſhe is manifeſtly idolatrous, and impoſes both Falſe Doctrines, Superſtitious Worſhip, and wicked practiſes upon all her Members: nor will it ſerve to ſay, that that Church denies her worſhip to be idolatrous, or the Terms of her Communion to be ſinfull; but ſhe muſt clearly prove it from Scripture, which is the Law of a Church, and that to the capacity of every Chriſtian concerned: for if there be any reaſonable grounds to ſuſpect the Terms impoſed to be Unlawfull, a Chriſtian cannot with ſafe Conſcience ſubmit to them till he is ſatisfied to the contrary; and the Church having no Authority from Chriſt to impoſe any doubtfull, much leſs ſinfull Terms of Communion, in this caſe the Church is guilty of the breach, and not thoſe who refuſe to joyn with her, or withdraw from her.
3. When there is no tolerable means of edification in the Church, though no evil is impoſed upon the Members. As when the teachers are Hereticall in the chief points that concern our Salvation; or ſo contentious, and ſuch railers at any that differ from them, that they cannot be heard with peace and compoſure. For this cauſe the Dutch, both Miniſters and People, and the then Prince of Orange alſo forſook their Pariſhes, becauſe their Arminian Preachers ſpent ſo much time railing on the Calviniſts, that they could neither hear them with profit, nor bear them with Patience. Alſo when Miniſters are groſly ignorant, and unable to explain the neceſſary Doctrines of Salvation to the People; or when they do not, or will not ordinarily preach to them, or endeavour their inſtruction; or when their Lives are greatly contrary to Religion and Godlineſs; or when the People are almoſt all corrupt in Doctrines or wicked manners, and will not be reformed. For all theſe caſes are directly contrary to the ends of a Church, and we muſt rather forſake the Church that we may be edified in Faith and Holyneſs elſewhere, then foregoe our Edification to keep Peace with the Church.
The Dr hints at general Inconveniences that will follow, if people find Fault with their Governours, and withdraw from them; and to ſuch inconveniences all things in this world are ſubject, and there ought to be the greater care to prevent them; but muſt People bear always? ſtill there is nothing left but the name of a Church, and their Communion with that be a hindrance to their Communion with Chriſt? beſides, nothing would more awe both Paſtours and People to their duty, then if they knew that the ſobereſt and moſt carefull Chriſtians of their own Salvation would leave their company, if they would not mend their manners; and this would be a more Univerſal Benefit to the Church, then the inconvenience of now and then one unſeaſonably withdrawing out of prejudice or finding too much Fault, can do hurt to any Congregation.
4. When a Church hath neither the exerciſe nor power of Government. The Catholick Church is a Society under the Government of Chriſt by his Spirit, and every particular Church is a part of the Chatholick, gathered into a Politicall Body, that it may edify and preſerve it ſelf, which is done by Government and the exerciſe of Diſcipline, as well as by preaching the word and adminiſtring the Sacraments; and indeed the latter will be as ineffectual without the former, as a Charge at an Aſſize or Seſſions, wherein the Laws are recited, would be, if there were neither preſentment nor puniſhment of Offenders: A Church without Power of Government is no Church, but a Company of Neighbours that meet ſometimes to hear the Word, and receive the Sacraments together, which Members of ſeveral Congregations may do: for power of Government is the form of a Church, as of a Civil Polity, by which only it differeth from a confuſed, accidental conventing or cohabitation of perſons: now it is no ſin to ſeparate from that which is no Church but a Duty; as much as it is for every one to be a Member of ſome viſible Church: This caſe is too common with us, where Miniſters of Pariſhes are ſometimes Deacons, at leaſt for a while, who have no Miniſterial power at all; and if Presbyters, yet ſuch as pretend to no more then to preach and adminiſter the Sacraments; all power of Government, as they ſay, belonging to the Biſhop; and whatever their private Judgment may be of their power of Government; we know, they neither do, nor dare, exerciſe any ſolemn admonitions, or ſuſpenſion from the Sacrament, much leſs Excommunication or Abſolution; when this is the caſe that the Church hath no power to govern her ſelf, hath long loſt it. and is out of hopes to recover it, nothing can oblige men to live Members of it, though there may be reaſons why we ſhould hear and receive with them occaſionally, as with Brethren: If it be ſaid that the Biſhop hath a power of Government over all his Dioceſs, I anſwer, this ſhuts out all the Pariſh Miniſters from Government, and makes them but the Biſhops Curates, and makes all the Pariſhes ceaſe to be diſtinct Churches, and to become one general Church under a Biſhop, who is utterly uncapable to manage the charge of ſuch a Congregation; be it only to govern and not to preach, as ſome men would have it; and ſo it is ſtill deſtructive of the end of a Church, viz, ſelf-edification and preſervation; but moreover the Biſhop himſelf is ſubject to the Metropolitane, and all cauſes in his Dioceſs admit of an appeal to the Arch-Biſhops Court; ſo that neither hath the Biſhop ſupream and full power of Governing his Church; and therefore neither is the Dioceſs a Church, but a part of the whole province, all under the Government of the Arch-Biſhop alone, the Biſhops being but his Deputies; and this ſtill makes the Government more impoſſible, and Separation more neceſſary.
5. A 5th. juſt eauſe of Separation is, when men are certainly and conſtantly debarred of ſome Principal Ordinances of Chriſt neceſſary to their Edification and Communion with Chriſt. The end of a Church is the joynt practice of all the Laws and Ordinances of Chriſt, in their proper ſeaſons. It is poſſible there may not be occaſion for the exerciſe of ſome of them (as Church Cenſures) for a conſiderable time; and it is poſſible ſome Ordinances may be careleſly neglected, or for ſome reaſons, for a time omitted; (as the Lords Supper) This is no cauſe of withdrawing, at leaſt not properly; but if there be conſtant Bars put, that any of theſe Ordinances ſhall be excluded the Church, (as the Sacraments are with many Sectaries:) or that they ſhall be made unacceſſable by ſinfull or unneceſſary additions, alterations, interpolations, or any other Corruption; ſo that the moſt conſcientious Chriſtians cannot Communicate in them, this after a convenient waiting and ſeeking for redreſs will juſtify Separation: for the people may not be contented with one part of the Worſhip of God, and the means of their Salvation; this is to betray the Goſpel and their own Souls: nor have Church Governours power to add any thing, either eſſential or circumſtantial to the Ordinances of Chriſt, that may hinder the people from Communicating in them; and if they have no ſuch authority to enjoyn ſuch things, there is no obligation upon the people, either to comply with them in obedience, or to bear their uſurpation, by continuing in Union with them. If it be pleaded that the Jews never ſeparated from their Church, when they could not Communicate in the Sacrifices at the Temple, under Idolatrous Kings, or when the Paſſover or other Ordinances were wholly neglected or little uſed: I anſwer, this is not the caſe of Chriſtian Churches: the Jews were one ſingle, though large Congregation, inſtituted by Moſes to continue till Chriſt ſhould come, who ſhould have power to new moddle the Church, as he ſhould think fit: they were all tyed to one Altar, and one Temple, and might Sacrifice no where elſe; they were alſo obliged to one Prieſthood, the Houſe of Aaron, and therefore in what-place-ſoever they were, they muſt hold Communion with this people and Prieſthood at this Altar; and if publick worſhip was neglected or corrupted, they could in no caſe ſeparate, or gather New Congregations, or chuſe new Prieſts, or build new Altars, but muſt be content with private helps, till things were reformed: but Chriſtians though of one Nation or City, are not obliged to one Congregation indiſpenſably. (for then men may not move to other Pariſhes,) nor to one place of publick worſhip, nor to one Miniſter or company of Miniſters; the Chriſtians Church, being tyed to no Countrey, as the Jews were; nor to any particular people nor kindred, nor having any promiſe to be continued to the end, in any one place, or amongſt any one people; it hath therefore power to diſtribute it ſelf into diverſe Congregations, and conſequently again to withdraw from any one of them, when there is need.
6. Groſs infringement of Chriſtian Liberty; we are commanded Gal. 5.1. To ſtand faſt in the Liberty with which Chriſt hath made us free, and not to be intangled again in the Yoke of Bondage; this was Liberty from the Ceremonial Law, which being diſſolved by Chriſt, the Church might ſuffer no man to impoſe on them again; conſequently the Church was freed from all Rites and Ceremonies, but thoſe which Chriſt had appointed in his Goſpel, and ſhe muſt maintain this Liberty; now if the Governours of the Church, either by themſelves alone, or with one part of the people, will impoſe Rites and Ceremonies on the Church againſt the conſent of the whole, or part of the People, without ſhewing ſufficient reaſon for ſuch impoſition, or any neceſſity from preſent urgent circumſtances, for ſuch Rites and Cuſtoms; this is a great uſurpation, and the people are deprived of the Liberty Chriſt purchaſed for them, and bequeathed to them as a ſingular priviledge, and therefore it doth greatly obſtruct edification, the end of a Church. Now though every ſuch impoſition will not warrant ſeparation preſently, yet when they are multiplyed and inforced with Rigour, it overthroweth the Peace of a Church, and ſo their edification; and alſo tends to enſlave the people to their Rulers, and to open a Door for all the Rites and Ceremonies that Superſtition or Tyranny can invent and therefore this is to be timely withſtood: enſlaving the people, deſtroys the end of Church Government, and therefore frees men from a neceſſary Obligation to that Government.
To theſe cauſes of Separation, which are the principal and moſt weighty, we may add, that when Pariſhes are grown ſo populous, that no one place will hold them, to hear the word and receive the Sacraments together, that they cannot know each other generally, much leſs perform the mutual offices of Fellow Members, they may Lawfully divide themſelves into more Congregations; and if it can be done with general conſent, it is moſt for peace; but if not, men are not bound to hazard their Souls to gratify the Pride of others, who had rather Thouſands ſhould periſh Eternally for want of the neceſſary means of Inſtruction, then their Dominion be leſſened. This we ſee ſometimes done by the civil Magiſtrate, viz, large Pariſhes divided, and if he will not do it when there is need, the want of his concurrence cannot make it a Schiſm for the people to divide themſelves.
Theſe are the moſt ordinary and obvious cauſes of Separation from Churches, and which will be moſt uſefull for the enſuing diſcourſe. It is true, Church Governours are as unwilling the people ſhould have any liberty without them, to provide for the edification of their Souls, as Secular Powers are jealous of ſuch a claim in their Subjects; and they tell us, as this Dr doth, what confuſion it leads to, if the people ſhould be judges of their Miniſters, Doctrines or Lives, or of the commands of their Governours; if they may in every caſe, and according to their own fancies withdraw from them; &c. But here they fight with a Shadow; no judicious man ever affirmed that the people may according to their fancies, prejudices, ſuſpitions or light ſcruples withdraw from their Churches; but what then? muſt they withdraw in no caſe? they gave themſelves to Chriſt, and not to their Miniſters, any further then as they diſpenſe the Laws and Ordinances of Chriſt; ſome inconveniencies will ſometimes happen upon juſt ſeparation, it may be always, as there is no publick change in any ſtate, though from worſe to better, but it is attended with ſome inconveniencies for a time, eſpecially to particular perſons; but if it be for the laſting good of the whole, thoſe inconveniences muſt be over-looked.
It was this Notion of not withdrawing from Churches and Governours, almoſt upon any account, that ſuffred ſo many errors, corruptions, and uſurpations to grow upon the antient Church, till at laſt they were all formed into the body of Popery: for good men in thoſe days complained of multitudes of Ceremonies, pride and ignorance of Church Governours, and ſuch like growing evils; but for fear of being accounted Novations or Donatiſts, and out of an overweaning reverence of the Church, they were afraid to make any effectual oppoſition againſt them; and the ſame notion ſet's very fair to produce the ſame effect again: we grant they muſt be very weighty caſes that warrant Separation, and ſuch as do directly and neceſſarily overthrow the edificaion of a Church: we grant alſo that people muſt wait a convenient time, and uſe all peaceable means for reformation, with all due reſpect and reverence of their Governours; but if after all, no reformation can be had, people muſt not hazard the Salvation of their own Souls, and the honour of Chriſt, to pleaſe men; and the greateſt inconvenience that is like to follow upon ſuch Separations is, that it is like to make Church Governours more diligent in feeding the Flock, and more cautious of impoſing upon them, and of ruling them with Rigour; it will alſo make the people more carefull of their practiſes, leaſt they often offend their Brethren by their Scandals, and cauſe them to avoid them for diſorderly walking; but what if the people, having great offences and ſtumbling blocks laid in the way, and great obſtructions of their edification, and inſtead of any Redreſs have Rehoboams Anſwer, that more Burthens ſhall be added, or Pharoahs Compaſſion, that it is want of more ſeverity in Laws and Government that makes people cry out for Indulgence and Relaxation? what if in ſuch caſes, the people ſometimes withdraw from a Church, either in part or wholly, ſooner then in ſtrictneſs they ſhould, or then the wiſeſt men, who can bear longeſt, would allow? yet if this be really done for the edification of their Souls, that they may enjoy the Ordinances with more profit and peace, and they do not un-church thoſe they withdraw from, or refuſe to own them as Brethren, or to hold Brotherly Communion with them on juſt occaſions; certainly this can be accounted but an infirmity incident to the generallity of men: for all have not patience or prudence alike, nor do all underſtand the rules of Government and Societies; yet all ſerious Chriſtians have ſo much ſence and prudence as to love their own Souls, and to feel when they want Spiritual Food themſelves, and to pity and love all their true Chriſtian Brethren; and if God approved the defection of the Ten-Tribes from Rehoboam, and forbad him to endeavour to reduce them by violence, though they offended in the manner of their withdrawing; he will not certainly condemn thoſe, who conſcientiouſly withdraw from thoſe Churhes where they cannot have edification, or Chriſtian Liberty, though they may fail in ſome circumſtances of their withdrawing.
And how they will Anſwer it, who would have them reduced by the Sword, and giving them over to the Devil, when in the mean time they will remove none of their ſtumbling blocks, themſelves caſt in their way, let them ſeriouſly conſider.